^i'^ 


BRie^  EXPOSITION  OF  THE 

ESTABUSHEO  PRINCIPLES  AND 

REGULATIONS  OF  THE  UNITED 

SOCIETY  OF  BELIEVERS 


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BOOK    289.8. SH15B   c.  1 

SHAKERS    #    BRIEF    EXPOSITION    OF 

ESTABLISHED    PRINCIPLES    AND    REGULA 


3  T153  DD0710fl7  3 


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iUTHCOUiU»& 


.  .  ....  ^ 

BRIEF    EXPOSITION 


OF   THE   ESTABLISHED 


PRINCIPLES  AND  REGULATIONS 


OF    THE 


UNITED  SO'CIETY  OF  BELIEYEKS 


CALLED 


S  H  A  K  E  M  S 


The  power  of  Trath  is  great,  it  must  and  will  prevail, 

When  false  reports  shall  cease,  and  sland'rous  tongues  shall  fail. 


IMPROVED    EDITION 


NEW    YORK: 

^       PRINTED    BY    EDWARD    O.    JENKINS, 
J  No.    114  Nassau    Street. 


1846. 


ADVERTISEMENT. 


This  small  publication  has  a  twofold  object.  First,  to  exhibit  the  peo- 
ple comnnmly  called  Shakers,  in  their  proper  character,  as  citizens  of  the 
commonwealth,  and  under  the  influence  and  operation  of  its  laws.  In 
this  view,  it  is  presented  to  the  statesman,  whether  legislator,  lawyer, 
judge  or  jurist.  Second,  to  solve  the  many  questions  proposed  by  the 
religious  world,  concerning  these  singular  people,  as  a  religious  commu- 
nity. For  this  purpose,  it  is  offered  to  the  professors  of  religion,  of  all 
societies,  and  all  candid  inquirers. 

The  Exposition,  in  its  first  fomi,  was  hastily  written  for  the  purpose 
of  obviating  a  defamatory  bill  presented  to  the  Legislature  of  New  York. 
It  is  now  somewhat  abridged,  in  order  to  comprise,  in  few  words,  the 
main  points  in  question,  and  afford  room  for  a  more  full  and  free  discus- 
sion of  those  points,  which  may  aflford  satisfaction  to  the  intelligent  and 
candid  reader. 


EXPOSITION 


Many  erroneous  opinions  are  entertained  concerning  the 
people  generally  known  by  the  name  of  Shakers,  which  are 
calculated  to  mislead  the  public  mind,  in  respect  to  the  true 
character  of  this  Society.  Many  false  reports  and  incorrect 
statements  have  been  circulated  respecting  the  principles 
and  practice  of  the  Society,  which  have  no  foundation  in 
truth.  With  a  view  to  correct  these  erroneous  opinions, 
and,  as  far  as  in  our  power,  to  remove  prejudices  and  fals6 
impressions,  we  are  induced,  from  a  sense  of  duty,  to  lay 
before  the  candid  public,  a  brief  statement  of  facts  respect- 
ing the  principles,  government,  temporal  order,  and  prac- 
tical regulations  of  the  Society.  This  duty  we  owe  to  our- 
selves and  to  our  fellow  creatures,  for  the  correct  informa- 
tion of  the  public,  and  the  benefit  of  all  concerned  :  that  all 
who  are  governed  by  the  spirit  of  candor,  and  wish  to  know 
the  truth  concerning  these  things,  may  no  longer  depend  on 
the  vague  and  inconsistent  reports  in  circulation,  from  which 
they  can  gain  no  correct  knowledge  nor  just  information. 

Although  the  Society  has  published  considerable  respect- 
ing their  faith  and  principles,  yet  an  opinion  seems  still  to 
prevail,  especially  among  strangers,  that  no  person  can  be 
admitted  as  a  member  of  the  Society  without  first  surren- 
dering all  his  temporal  property,  and  wholly  divesting  him- 
self of  the  government  of  his  family,  and  the  care  of  his 
children,  if  he  have  any,  and  subjecting  himself  and  all 
that  he  possesses  to  the  arbitrary  control  of  the  Elders  and 
leaders  of  the  Society.  Nothing  can  be  more  erroneous 
and  incorrect  than  such  a  supposition.  Those  things  are 
no  more  required  to  obtain  admission  into  this  Society  than 
into  any  other.     We  believe  that  no  institution,  nor  any 


system  of  government  could  be  established  -which  would  be 
more  compatible  with  man's  free  agency,  or  more  consistent 
with  truth,  justice,  reason,  and  all  our  national  rights,  civil 
and  religious,  than  the  system  adopted  in  this  Society. 
The  following  primary  principles  constitute  the  basis  on 
which  this  Institution  is  founded,  and  by  which  all  its  move- 
ments and  operations  are  directed. 

FAITH   AND    PRINCIPLES    OF   THE    SOCIETY. 

1.  A  life  of  innocence  snad  purity,  according  to  the  exam- 
ple of  Jesus  Christ  and  his  first  true  followers ;  implying 
entire  abstinence  from  all  sensual  and  carnal  gratifications. 

2.  Love. — "  By  this  shall  all  men  know  that  ye  are  my 
disciples  if  ye  have  love  one  to  another. — Love  is  the  fulfill- 
ing of  the  law."     This  is  our  bond  of  union. 

3.  Peace. — "  Follow  peace  v/ith  all  men,"  is. a  divine 
precept ;  hence  our  abstinence  from  war  and  bloodshed, 
from  all  acts  of  violence  towards  our  fellow  men,  from  all 
the  party  contentions  and  politics  of  the  world,  and  from 
all  the  pursuits  of  pride  and  worldly  ambition. — "  My  king- 
dom [said  Christ]  is  not  of  this  world." 

4.  Justice. — ^'  Render  to  every  man  his  due. — Owe  no 
man  anything,  but  to  love  one  another."  We  are  to  be 
just  and  honest  in  all  our  dealings  with  mankind,  to  dis- 
charge all  just  dues,  duties,  and  equitable  claims,  as  season- 
ably and  effectually  as  possible. 

5.  Holiness. — "  Without  which  no  man  shall  see  the 
Lord."  Which  signifies  to  be  consecrated^  or  set  apart  from 
a  common  to  a  sacred  use.  Hence  arises  all  our  doctrines 
and  practical  rules  of  dedicating  our  persons,  services  and 
property  to  social  and  sacred  uses,  having  adopted  the  ex- 
ample of  the  first  gospel  Church,  in  establishing  and  sup- 
porting one  consecrated  and  united  interest  by  the  volunta- 
ry choice  of  every  member,  as  a  sacred  privilege,  and  not 
by  any  undue  constraint  or  persuasion. 

6.  Goodness. — Do  good. to  all  men,  as  far  as  opportunity 
and  ability  may  serve,  by  administering  acts  of  charity  and 


kindriegs,  and  promoting  light  and  truth  among  mankind. 
"  Whatsoever,  ye  would  that  m.en  should  do  to  3'ou  do  ye 
even  so  to  them." 

7i  Truth.— This  principle  is  opposed  to  falsehood,  lying, 
deceit  and  h3'pocrisy  ;  and  implies  fidelity,  realitj^,  good, 
earnest  sincerity,  and  punctuality  in  keeping  vows  and 
promises.  These  principles  are  the  genuine  basis  of  ouf 
institution,  planted  by  its  first  founders,  exhibited  in  all  our 
public  writings,  justified  by  Scripture  and  fair  reason,  and 
practically  commended  as  a  system  of  morality  and  religion-, 
adapted  to  the  best  interest  and  happiness  of  man,  both  here 
and  hereafter. 

MANNER   OF    ACMltTING    MEMBERS. 

It  must  be  obvious  to  every  reasonable  person,  that  the 
foregoing  principles  are,  in  many  respects,  very  contrary  to 
the  carnal  and  selfish  nature  of  fallen  man,  and  doubtless 
more  so  than  those  of  any  other  religious  society.  There- 
fore, there  is  little  danger  to  be  apprehended  of  any  person's 
being  flattered  or  inveigled  into  this  Society,  or  of  joining 
it  from  any  other  motive  than  purely  from  the  operations  of 
faith  and  conscience.  This,  of  itself,  is  the  most  powerful 
guard  that  can  be  set  against  the  deceptions  so  often  re* 
ported  to  be  practiced  by  the  Society  in  procuring  members. 
Indeed  it  precludes  the  possibility  of  such  deceptions  to  any 
alarming  extent.  To  this  it  may  be  truly  added,  that  all 
reasonable  precaution  is  used  against  admitting  any  person 
to  membership  while  ignorant  of  our  real  faith  and  prin- 
ciples, or  of  the  following  General  Rules : 

1.  All  persons  who  unite  with  this  Society,  in  any  de- 
gree, must  do  it  freely  and  voluntarily,  according  to  their 
own  faith  and  unbiassed  judgment. 

2.  In  the  testimony  of  the  Society,  both  public  and  pri- 
vate, no  flattery  nor  any  undue  influence  is  used ;  but  the  most 
plain  and  explicit  statements  of  its  faith  and  principles  are  laid 
before  the  inquirer ;  so  that  the  whole  ground  may  be  compre- 
hended, as  far  as  possible,  by  every  candidate  for  admission. 

1* 


3.  No  considerations  of  property  are  ever  made  use  of 
by  this  Society,  to  induce  any  person  to  join  it,  nor  to  pre- 
vent any  one  from  leaving  it ;  because  it  is  our  faith,  that  no 
act  of  devotion  or  service  that  does  not  flow  from  the  free 
and  voluntary  emotions  of  the  heart,  can  be  acceptable  to 
God  as  an  act  of  true  religion, 

4.  No  believing  husband  or  wife  is  allowed  by  the  prin- 
ciples of  this  Society,  to  separate  from  an  unbelieving  part- 
ner, except  by  mutual  agreement  ;  unless  the  conduct  of 
the  unbeliever  be  such  as  to  warrant  a  separation  by  the 
laws  of  God  and  man.  Nor  can  any  husband  or  wife,  who 
has  otherwise  abandoned  his  or  her  partner,  be  received 
into  communion  with  the  Society. 

5.  Any  person  becoming  a  member,  must  rectify  all  his 
wrongs,  and,  as  fast  and  as  far  as  it  is  in  his  power,  dis- 
charge all  just  and  legal  claims,  whether  of  creditors  or  filial 
heirs.  Nor  can  any  person,  not  conforming  to  this  rule, 
long  remain  in  union  with  the  Society.  But  the  Society  is 
not  responsible  for  the  debts  of  any  individual,  except  by 
agreement ;  because  such  responsibility  would  involve  a 
principle  ruinous  to  the  institution. 

6.  No  difference  is  to  be  made  in  the  distribution  of 
parental  estate  among  the  heirs,  whether  they  belong  to  the 
Society  or  not ;  but  an  equal  partition  must  be  made  as  far 
as  may  be  practicable  and  consistent  with  reason  and  justice. 

7.  If  an  unbelieving  wife  separate  from  a  believing  hus- 
band, by  agreement,  the  husband  must  give  her  a  just  and 
reasonable  share  of  the  property  ;  and  if  they  have  children 
who  have  arrived  to  years  of  understanding  sufficient  to 
judge  for  themselves,  and  who  choose  to  go  with  their 
mother,  they  are  not  to  be  disinherited  on  that  account. 
Though  the  character  of  this  institution  has  been  much  cen- 
sured on  this  ground,  yet  we  boldly  assert,  that  the  rule  above 
stated  has  never,  to  our  knowledge,  been  violated  by  this 
Society. 

8.  Industry,  temperance  and  frugality,  are  prominent  fea- 
tures of  this  institution.      No  member  who  is  able  to  labor, 


can  be  permitted  to  live  idly  upon  the  labors  of  others.  All 
are  required  to  be  employed  in  some  manual  occupation,  ac- 
cording to  their  several  abilitieSj  when  not  engaged  in  other 
necessary  duties. 

MANNER    OF    GOVERNMENT. 

It  must  be  obvious  to  every  reflecting  mind,  that  the  gov- 
ernment of  this  Society  cannot  be  of  a  tyrannical  and  arbi- 
trary character.  Nor  can  any  government  v^hich  is  not  just 
and  equitable  in  itself,  long  exist  in  it ;  because  the  faith 
and  principles  of  the  Society  can  support  no  other,  as  no  gov- 
ernment can  be  maintained  in  it  but  b}^  the  faith  and  general 
approbation  of  the  members :  besides,  the  liberal  principles 
held  forth  in  the  constitutions  and  general  laws  of  the  land, 
would  be  an  insurmountable  barrier  to  a  government  of  any 
other  character.  And  even  if  this  barrier  were  insufScient, 
it  is  well  known  that  the  M^orld  presents  to  the  view  of  the 
natural  mind,  enjoyments  much  more  pleasing  than  those 
contained  in  the  principles  of  this  Society.  It  would  there- 
fore be  impossible/or  a  government,  which  should  prove  it- 
self tyrannical,  and  exercise  unjust  powders,  ever  to  sway  the 
faith  of  the  members,  and  shut  the  avenues  to  the  world,  so 
as  to  prevent  them  from  withdrawing,  and  seeking  the  more 
naturally  pleasing  enjoyments  which  it  affords. 

The  rules  of  government  in  the  Society  are  adapted  to  the 
different  orders  of  which  it  is  composed.  In  all  (as  far  as  res- 
pects adults)  it  is  spiritual  ;  its  powers  and  authorities  grow- 
ing out  of  the  mutual  faith ^  love  and  confidence  of  all  the 
members,  and  harmoniously  concurring  in  the  general  form 
and  manner  of  government  established  by  the  first  founders 
of  the  Society. 

1.  The  effective  basis  of  the  government  so  established, 
and  which  is  the  support  of  all  its  institutions,  is  the  faith, 
voluntary  choice,  union,  and  general  approbation  of  the  mem- 
bers. It  is  an  established  maxim  in  the  Society,  that  any 
member  who  is  not  reconciled  to  the  faith,  order  and  gov- 
ernment estabUshed  in  it,  is  more  injurious  than  beneficial  to 


8 

it ;  besides  the  loss  to  himself  of  his  own  time  and  privilege  } 
therefore,  whenever  this  is  found  to  be  the  case  with  any  one, 
and  he  continues  in  that  situation,  he  is  advised  peaceably 
to  withdraw.  As  all  who  unite  with  this  Society  do  it  vol^ 
untarily,  and  can  at  any  time  withdraw,  they  are  in  duty 
bound  to  submit  to  its  government.  All  are  required  by  the 
rules  of  the  Societj^  to  do  this,  or  withdraw  ;  and  this  we 
think  is  reasonable,  as  no  body  of  people  can  exist  in  any 
associated  capacity,  unless  such  power  be  maintained  in  its 
government. 

2.  The  leading  authority  of  the  Society  is  vested  in  a 
Ministry,  generally  consisting  of  four  persons,  including  both 
sexes.  These,  together  with  the  Elders  and  Trustees,  consti^ 
tute  the  general  go\%rnment  of  the  Society  in  all  its  branches  5 
and  being  supported  by  the  general  union  and  approbation  of 
the  members,  are  invested  with  power  to  appoint  their  succes- 
sors, and  other  subordinate  officers,  as  occasion  may  require  ; 
to  counsel,  advise  and  direct  in  all  matters,  whether  of  a  spirit- 
ual or  temporal  nature ;  to  superintend  the  concerns  of  the  sev- 
eral families,  and  establish  all  needful  orders,  rules  and  regula- 
tions for  the  direction  and  protection  of  the  several  branches  of 
the  Society ;  but  no  rule  can  be  made,  nor  any  member  assume 
a  lead,  contrary  to  the  original  faith  and  known  principles  of 
the  Society.  And  nothing  which  respects  the  government,  or- 
der and  general  arrangement  of  the  Society,  is  considered  as 
fully  established,  until  it  has  received  the  general  approba- 
tion of  the  Society,  or  of  that  branch  thereof  which  it  more 
immediately  concerns, 

3.  No  creed  can  be  framed  to  limit  the  progress  of  im- 
provement. It  is  the  faith  of  the  Society,  that  the  opera- 
tions of  divine  light  are  unlimited.  All  are  at  liberty  to  im- 
prove their  talents  and  exercise  their  gifts,  the  younger  being' 
subject  to  the  elder,  and  all  in  concert  with  the  general  lead. 

4.  In  the  order  and  government  of  the  Society,  no  cor- 
poral punishment  is  approved  ;  nor  any  external  force  or  vio- 
lence exercised  on  any  rational  person  who  has  come  to 
years  of  understanding.      Faithy  Conscience  or  Reason  jb 


sufficient  to  influence  a  rational  being  ;  but  where  these  are 
wanting,  the  necessary  and  proper  means  of  restraint  are  not 
prohibited. 

5.  The  management  of  temporal  affairs,  in  families  hold- 
ing a  united  interest,  as  far  as  respects  the  consecrated  pro- 
perty of  the  Society,  is  committed  to  Trustees.  These  are 
appointed  by  the  Ministry  and  Elders  ;  and  being  supported 
as  aforesaid,  are  legally  invested  with  the  fee  of  the  real 
estate  belonging  to  the  Society. 

All  the  consecrated  property  comes  under  their  general 
charge,  together  with  the  oversight  of  all  public  business, 
and  all  commercial  dealings  without  the  bounds  of  the  com- 
munity. But  all  the  transactions  of  the  Trustees,  in  the 
use,  management,  and  disposal  of  this  united  interest,  must 
be  done  in  behalf,  and  for  the  united  benefit,  of  the  Society, 
and  not  for  any  personal  or  private  use  or  purpose  whatever. 
And  in  all  these  things,  they  are  strictly  responsible  to  the 
leading  authority  of  the  Society,  for  the  faithful  perform- 
ance of  their  duty. 

It  is  also  an  established  principle,  that  no  Trustee,  nor 
any  member  whatever,  shall  contract  debts  of  any  kind,  in 
behalf  of  the  Society. 

ORDER    AND    ARRANGEMENT   OF    THE    SOCIETY. 

This  community  is  divided  into  several  different  branches, 
commonly  called  families.  This  division  is  generally  made 
for  the  sake  of  convenience,  and  is  often  rendered  necessary 
on  account  of  local  situation  and  occurrent  circumstances  ; 
but  the  proper  division  and  arrangement  of  the  community, 
without  respect  to  local  situation,  is  into  three  classes,  or 
progressive  degrees  of  order,  as  follows  : 

1.  The  first,  or  novitiate  class,  are  those  who  receive 
faith,  and  come  into  a  degree  of  relation  with  the  Society, 
but  choose  to  live  in  their  own  families,  and  manage  their 
own  temporal  concerns-  Any  who  choose,  may  live  in 
that  manner,  and  be  owned  as  brethren  and  sisters  in  the 
gospel,  so  long  as  they  live  up  to  its  requirements. 


10 

Parents  are  required  to  be  kind  and  dutiful  to  each  other^ 
to  shun  every  appearance  of  evil,  provide  for  their  family, 
bring  up  their  children  in  a  godly  manner,  use,  improve  and 
dispose  of  their  property  wisely,  and  manage  their  affairs 
according  to  their  own  discretion.  They  may  thus  continue  as 
long  as  it  comports  with  their  faith,  their  circumstances,  and 
their  spiritual  improvement.  But  they  are  required  to  bear 
in  mind  the  necessity  and  importance  of  a  spiritual  increase, 
without  which  they  are  ever  exposed  to  fall  back  into  the 
course  and  spirit  of  the  world  ;  and  they  can  hold  their  con- 
nection with  the  Society  no  longer  than  they  continue  to 
conform  to  its  religious  faith  and  principles. 

Such  persons  are  admitted  to  all  the  privileges  in  the  So- 
ciety, spiritual  or.  temporal,  necessary  to  give  them  a  full 
understanding  of  all  they  need  to  know.  No  crntrol  is 
exercised  by  the  Society  over  their  persons,  property,  nor 
children  ;  but  being  members  of  a  religious  society,  ±he^ 
are  to  be  subject  to  the  spiritual  direction  of  their  leaders, 
and  may  receive  counsel  in  temporal  matters,  whenever 
they  feel  it  necessary  to  apply  for  it.  If  at  any  time  they 
desire  to  make  a  donation  to  any  religious  or  charitable  pur- 
pose of  the  Society,  they  are  at  liberty  to  do  so  ;  provided 
they  be  clear  of  debt,  and  their  circumstances  will  otherwise 
admit  of  it ;  but  after  having  freely  made  the  donation  they 
can  have  no  more  right  to  reclaim  it,  than  the  members  of 
other  religious  societies  have  to  reclaim  the  like  donations. 

The  education  and  government  of  children  belonging  to 
this  class,  is  an  important  object.  Where  the  number  of 
private  families  is  sufficient,  they  may  establish  a  school, 
and  jointly  contribute  to  the  support  of  it,  and  in  this  way 
dispose  of  their  property  for  the  joint  benefit  of  their  pos- 
terity ;  but  if  any  have  estates,  they  may  reserve  them,  in 
whole  or  in  part,  for  the  benefit  of  their  children  when  they 
become  of  age. 

..^  No  children  are  ever  taken  under  the  immediate  charge 
of  the  society,  except  with  the  request  or  free  consent  of 
those  who  have  the  lawful  right  and  control  of  them,  toge- 


11 

ther  with  the  child's  own  consent.  But  few,  comparatively, 
are  admitted. 

Those  taken  into  the  society  are  treated  with  care  and 
tenderness,  receive  a  good  school  education,  according  to 
their  genius,  are  trained  to  industry  and  virtuous  habits,  re- 
strained from  vice,  and  at  a  suitable  age,  led  into  the  know- 
ledge of  the  Sacred  Scriptures,  and  practically  taught  the 
divine  precepts  contained  in  them,  particularly  those  of  Jesus 
Christ  and  the  Apostles. 

2.  The  second,  or  junior  class,  is  composed  of  persons 
who,  not  having  the  charge  of  families,  and  being  under  no 
embarrassments  to  hinder  them  from  unitino;  together  in 
community  order,  choose  to  enjoy  the  benefits  of  that  situa- 
tion. These  (for  mutual  safety)  enter  into  a  contract  to 
devote  their  services,  freely,  to  support  the  interest  of  the 
family  of  which  they  are  members,  so  long  as  they  continue 
in  that  order ;  stipulating,  at  the  same  time,  to  claim  no  pe- 
cuniary compensation  for  their  services.  But  all  the  mem- 
bers of  such  families  are  mutually  benefited  by  the  united 
interest  and  labors  of  the  whole  family,  so  long  as  they  con- 
tinue to  support  the  order  thereof ;  and  they  are  amply  pro- 
vided for  in  health,  sickness,  and  old  age.  These  benefits 
are  secured  to  them  by  contract. 

Members  of  this  class  have  the  privilege,  at  their  option, 
by  contract,  to  give  freely,  the  improvement  of  any  part  or 
all  of  their  property,  to  be  used  for  the  mutual  benefit  of  the 
family  to  which  they  belong.  The  property  itself  may  be 
resumed  at  any  time,  according  to  the  contract ;  but  no  in- 
terest can  be  claimed  for  the  use  thereof;  nor  can  any  mem- 
ber of  such  family  be  employed  therein  for  wages  of  any 
kind.  Members  of  this  class  may  retain  the  lawful  owner- 
ship of  all  their  own  property,  as  long  as  they  think  it  pro- 
per, and  choose  so  to  do ;  but  at  any  time,  after  having 
gained  suflicient  experience, to  be  able  to  act  deliberately  and 
understandingly,  they  may,  if  they  choose,  dedicate  and  de- 
vote a  part,  or  the  whole,  and  consecrate  it  forever,  to  the 
support  of  the  institution.     But  this  is  a  matter  of  free 


12 

choice ;  no  one  is  urged  to  do  so,  but  they  are  rather  ad- 
vised,  in  such  cases,  to  consider  the  matter  well,  so  as  not 
to  do  it  until  they  have  a  full  understanding  of  its  conse- 
quences ;  lest  they  should  do  it  prematurely,  and  afterwards 
repent  of  it. 

3.  The  third,  or  senior  class,  is  composed  of  such  persons 
as  have  had  sufficient  time  and  opportunity  practically  to 
prove  the  faith  and  manner  of  life  practiced  in  the  Society, 
and  are  thus  prepared  to  enter  fully,  freely  and  voluntarily, 
into  a  united  and  consecrated  interest.  These  covenant  and 
agree  to  dedicate  and  devote  themselves  and  services,  with 
all  that  they  possess,  to  the  service  of  God  and  the  support 
of  the  gospel  forever,  solemnly  promising  never  to  bring  debt 
nor  damage,  claim  nor  demand,  against  the  Society,  nor 
against  any  member  thereof,  for  any  property  or  service 
which  they  have  thus  devoted  to  the  uses  and  purposes  of 
the  institution.  This  class  constitutes  what  is  called  church 
order,  or  church  relation. 

To  enter  fully  into  this  order,  is  considered  by  the  Society 
to  be  a  matter  of  the  utmost  importance  to  the  parties  con- 
cerned, and  therefore  requires  the  most  mature  and  deliberate 
consideration  ;  for  after  having  made  such  a  dedication,  ac- 
cording to  the  laws  of  justice  and  equity,  there  can  be  no 
ground  for  retraction.  Nor  can  they,  by  those  laws,  recover 
any  thing  whatever  which  has  been  thus  dedicated.  Of 
this  all  are  fully  apprised  before  entering  into  the  contract. 
Yet  should  any  afterward  withdraw,  the  Trustees  have 
discretionary  power  to  bestow  upon  them  whatever  may 
be  thought  reasonable,  not  on  the  ground  of  any  just  or  le- 
gal claim,  but  merely  as  an  act  of  charity.  No  person, 
however,  who  withdraws  peaceably,  is  sent  away  empty. 

Children  taken  into  the  order  of  the  Church,  are  treated 
with  care  and  tenderness.  The  government  exercised  over 
them  is  mild,  gentle  and  beneficent,  and  usually  excites  in 
them  those  feelings  of  affection,  confidence  and  respect  to- 
wards their  instructors  which  are  not  often  found  among 
other  children,  and  generally  produces  a  willing  obedience 


13 

to  whatever  is  required  of  them.  The  practical  exercise  of 
mildness  and  gentleness  of  manners,  is  early  and  carefully 
cultivated  among  them.  All  churlishness  and  moioseness 
of  temper,  all  harshness  of  language,  all  rough,  unfeeling 
behavior,  all  unkind  and  uncivil  deportment,  and  all  mis- 
chievous and  wicked  propensities,  are  cautiously  watched 
and  reproved.  Great  pains  are  taken  to  lead  them,  into  the 
practical  exercise  of  truth,  honesty,  kindness,  benevolence, 
humanity  and  every  moral  virtue.  The  duties  of  obedience 
to  their  instructors,  respect  to  their  superiors,  reverence  to 
the  aged,  and  kindness  and  civility  to  all,  are  strictly  en- 
joined upon  them. 

A  good  common  school  education  is  carefully  provided 
for  them,  in  which  it  is  acknowledged  that  they  generally 
excel  children  of  their  own  age  in  the  common  schools  of 
the  country.  Where  traits  of  genius  are  discovered,  their 
privilege  of  instruction,  as  occasion  requires,  is  proportion- 
ably  extended.  They  are  early  led  into  the  knowledge  of 
the  sacred  Scriptures,  instructed  in  their  history,  and  prac- 
tically taught  the  divine  precepts  contained  in  them,  parti- 
cularly those  of  Jesus  Christ  and  his  Apostles.  They  are 
always  brought  up  to  some  manual  occupation,  by  which 
they  may  be  enabled  to  obtain  a  livelihood,  whether  they 
remain  with  the  Society  or  not. 

During  a  period  of  more  than  forty  years,  since  the  per- 
manent establishment  of  this  Society,  at  New-Lebanon  and 
Watervliet,  there  never  has  been  a  legal  claim  entered,  by 
any  person,  for  the  recovery  of  property  brought  into  the 
Society  ;  but  all  claims  of  that  nature,  if  any  have  existed, 
have  been  amicably  settled  to  the  satisfaction  of  the  parties 
concerned.  Coi^plaints  and  legal  prosecutions  have  not, 
hitherto,  come  from  persons  who  brought  property  into  the 
Institution  ;  but  from  those  who  came  destitute  of  property, 
and  who,  generally  speaking,  have  been  no  benefi':  to  the 
Society,  in  any  way ;  but,  on  the  contrary,  after  having  en- 
joyed its  hospitality,  and  brought  no  small  share  of  trouble 
2 


14 

upon  the  people,  have  had  the  assurance  to  lay  claim  to 
wages  which  they  never  earned,  or  property  to  which  they 
never  had  any  just  nor  legal  claim. 

No  person  can  be  received  into  this  order  until  he  shall 
have  settled  all  just  and  legal  claims,  both  of  creditors  and 
filial  heirs ;  so  that  whatever  property  he  may  possess,  may 
be  justly  and  truly  his  own.  Minors  cannot  be  admitted  as 
covenant  members  of  this  order  ;  yet  they  may  be  received 
under  its  immediate  care  and  protection.  And  when  they 
shall  have  arrived  at  lawful  age,  if  they  should  choose  to 
continue  in  the  Society,  and  sign  the  covenant  of  the  order, 
and  support  its  principles,  they  are  then  admitted  to  all  the 
privileges  of  members.  The  members  of  this  order  are 
all  equally  entitled  to  the  benefits  and  privileges  thereof, 
without  any  difference  made  on  account  of  what  any  one 
may  have  contributed  to  the  interest  of  the  Society.  All 
are  equally  entitled  to  their  support  and  maintenance,  and 
to  every  necessary  comfort,  vv^hether  in  health,  sickness,  or 
old  age,  so  long  as  they  continue  to  maintain  the  principles 
and  conform  to  the  orders,  rules  and  regulations  of  the 
institution.  They  therefore  give  their  property  and  serv- 
ices for  the  most  valuable  of  all  temporal  considerations : 
an  ample  security,  during  life,  for  every  needful  support,  if 
they  continue  faithful  to  their  contract  and  covenant,  the 
nature  of  which  they  clearly  understand  before  they  enter 
into  it. 

It  may  readily  be  seen,  that  such  an  order  could  not  be 
supported,  if  its  members,  on  withdrawing,  should  take  what- 
ever they  have  given,  and  have  the  avails  of  their  labors  re- 
stored to  them..  They  have  agreed  to  give  it  all  to  sacred 
and  charitable  purposes,  claiming  nothing  but  their  own 
support  from  it.  It  has  been  disposed  of  according  to  their 
own  desire  ;  and  the  institution  may  therefore  be  no  bet- 
ter able  to  refund  it,  than  if  such  a  dedication  had  never 
been  made.  If,  therefore,  it  shouid  be  returned  to  them,  it 
would  be  literally  taking  it  from  those  who  remain  faithful 


15 

to  their  covenant  and  giving  it  to  covenant-breakers.  Who 
cannot  see  that  this  would  be  both  unreasonable  and  unjust  ? 

Notwithstanding  all  reports  to  the  contrary,  we  confi- 
dently assert  that  no  person  has  been  wronged,  by  any 
dedication  of  property  ever  made  to  the  purposes  of  this 
Society  ;  and  that  no  person  whatever,  has  any  just  or  rea- 
sonable ground  of  complaint  in  this  respect. 

This  Society  has  served  as  a  pattern  for  all  the  Societies  or 
branches  of  the  community  which  have  been  established  in 
various  parts  of  the  United  States.  In  every  place  where 
the  faith  and  testimony  of  the  Society  have  been  planted, 
the  same  orders  and  rules  of  government  have  been  grad- 
ually established  and  maintained  ;  so  that  the  Society  and 
its  members  are  now  generally  known  ;  and  from  the  strik- 
ing pe  uliarities  which  distinguish  them  from  all  other  pro- 
fessors of  Christianity,  no  person  need  be  deceived  by  im- 
postors. 

The  perpetuity  of  the  Society  is  the  last  thing  to  be  con- 
sidered, '  n  v/hich  we  offer  the  following  remarks  : 

We  believe  it  will  be  generally  granted,  that  the  history 
of  the  world  does  not  furnish  a  single  instance  o "  any  reli- 
gious institution  which  has  stood  fifty  years  without  a  visi- 
ble declension  of  the  principles  of  the  institution,  in  the 
general  purity  and  integrity  of  its  members.  This  has  been 
generally  acknowledged  by  the  devotees  of  such  institu- 
tions, and  facts  have  fully  verified  it.  But  we  would  appeal 
to  the  candid  judgment  of  those  who  have  known  this  in- 
stitution from  the  beginning,  and  have  had  a  fair  opportunity 
of  observing  the  progress  of  its  improvement,  whether  they 
have,  in  reality,  found  any  declension,  either  in  the  exter- 
nal order  and  regulations  of  the  Society,  or  in  the  purity 
and  integrity  of  its  members,  in  the  general  practice  of  the 
moral  and  Christian  duties  ;  and  whether  they  have  not,  on 
the  contrary,  discovered  a  visible  and  manifest  increase  in 
all  these  respects.  And  hence  they  may  judge  for  them- 
selves, whether  the  moral  character  of  the  Society,  and  its 
progressive  improvement,  can  be  ascribed  to  any  other  cause 


16 

than  the  blessing,  protection  and  government  of  Divine 
Power  and  Wisdom  ;  and  why  its  perpetuity  should  be 
called  in  qu?stion. 

Published  in  behalf  of  the  Society,  by 

CALVIN  GREEN,  >  Committee  rf 
SETH  Y.  WELLS,  \   Publication, 
New-Lebanon,  March  15,  1830. 


EXPOSITION  CONTINUED, 

IN    WHICH    SUNDRY    INQUIRIES    AND    OBJECTIONS    ARE  STATED 
AND  ANSWERED. 


The  following  pages  were  written  in  the  State  of  Ohio,  and  printed  in  a 
pamphlet  with  the  preceding,  under  the  superintendence  i  R.  McNemar 
and  D.  Spinning,  in  1852.  As  they  will  afford  further  information  to  the 
candid  inquirer,  they  are  now  reprinted  with  a  few  corrections  and 
amendments. 

Notwithstanding  much  has  been  published  for  the  in- 
formation of  mankind,  relative  to  the  faith  and  practice  of 
the  United  Society  of  Believers  ;  yet  we  find  many  among 
the  most  candid  and  intelligent,  who  are  still  at  a  loss,  and 
often  anxiously,  and  we  hope  honestly,  seeking  further  in- 
formation, especially  on  matters  of  a  practical  nature.  For 
the  satisfaction  of  such,  the  following  pages  have  been  writ- 
ten ;  and  as  truth  is  our  object,  we  shall  aim  at  presenting 
it  in  so  plain  a  dress  that  it  may  be  easily  comprehended  by 
persons  of  common  capacity. 

In  the  first  place  ;  it  is  a  question  with  many,  whether 
this  Society  has  for  its  primary  object  the  things  of  this 
world,  or  that  which  is  to  come. 

This  question  is,  of  all  others,  of  the  greatest  importance, 
and  ought  to  be  first  settled.  It  is  strangely  supposed,  that 
if  our  main  object  were  to  prepare  for  a  future  state,  we 


17 

would  show  a  greater  indifference  about  the  things  of  time  ; 
but  instead  of  this,  that  we  are  as  zealous  to  provide  a  gs  od 
living,  and  to  have  every  thing  about  us  in  the  best  order, 
and  of  the  most  durable  quality ;  hence  we  have  been 
publicly  denounced,  as  *' a  set  of  worldly-minded,  cunning 
deceivers.'' 

To  this  strange  kind  of  reasoning  we  need  only  reply,  that 
all  our  zeal  in  improving  temporal  things,  and  taking  satis- 
faction in  the  enjoyment  of  them,  will  not  prove  that  we 
have  no  greater  enjoyments  in  prospect ;  and  we  think,  that 
the  manner  in  which  we  use  temporal  things,  may  serve  as 
positive  proof,  that  we  consider  them  of  but  little  value,  in 
comparison  with  the  things  of  eternity. 

Where  is  the  man  of  the  world  that  could  be  induced  by 
anything  earthly  to  confess  all  his  most  secret  sins,  and  take 
up  a  full  cross  against  all  manner  of  sin  and  uncleanness  in 
his  knowledge,  and  live  the  life  of  self-denial  that  we  live  ? 
This  single  appeal  may  satisfy  the  conscience  of  any  man, 
that  nothing  but  motives  purely  religious  can  possibly  in- 
duce any  person  to  join  this  society,  and  perseveringly  con- 
form to  its  rules  and  orders. 

1.  The  confession  of  sins.  This,  being  the  initiating  act, 
opens  a  large  field  of  inquiry,  and  some  weighty  objections, 
especially  among  Protestants,  who  have  imbibed  a  disgust  to 
almost  every  point  of  order  held  sacred  by  the  Church  of 
Rome.  It  is  questioned  whether  the  order  of  the  gospel  be, 
to  confess  to  God  alone,  in  general  terms,  or  to  name  the 
particular  acts,  thing  by  thing,  in  the  presence  of  witnesses 
appointed  to  hear,  remit  and  counsel,  as  the  case  may  be. 

The  idea  of  confessing  to  man,  or  of  any  man  having 
power  to  forgive  sin,  is  generally  viewed  by  Protestants  as 
the  greatest  presumption.  But  were  it  not  for  the  abuses  of 
this  sacred  order,  by  the  Catholic  Church,  no  Protestant, 
nor  any  other  person  of  candor,  could  read  the  Scriptures 
attentively,  and  not  see  that  an  oral  confession  of  sins,  as 
established  in  this  Society,  was  practiced  both  under  the 
law  and  the  gospel.     The  confession,  if  sincere,  is  indeed 


18 

made  to  God,  and  it  is  by  his  order  that  the  penitent  is  re= 
leased,  and  his  sins  forgiven  him.  "  Whosesoever  sins  ye 
remit,  they  are  remitted  unto  them,  and  whosesoever  ye  re- 
tain, they  are  retained." 

A  striking  evidence  of  the  propriety  and  justice  of  this 
order  of  confession  may  be  observed  in  mankind  under  various 
circumstances.  A  sinner,  under  deep  tribulation  and  remorse 
of  conscience,  will  often  apply  to  some  confidential  friend,  in 
whose  piety  and  goodness  he  can  safely  trust,  to  unburden 
his  mind,  bj''  laying  open  those  crimes  which  occasion  his 
remorse,  and  will  often  find  relief  in  so  doing.  This  is  fre- 
quently the  resource  of  awakened  sinners  on  a  dying  bed. 
Criminals,  also,  under  a  just  sentence  of  death,  and  expect- 
ing soon  to  be  launched  into  eternity,  will  often  make  an  open 
confession  of  their  crimes,  and  seem  to  leave  the  world  with 
much  more  peace  of  mind  than  they  otherwise  would  have 
done.  These  things  clearly  show  that  there  is  a  witness  in 
the  soul  of  man,  implanted  by  the  finger  of  God,  to  point  out 
the  true  order  of  confession. 

2.  Self-denial  comes  next  in  order.  The  remission  of  sins 
that  are  past  only  serves  to  place  the  candidate  on  the  ground 
of  further  trial.  By  bringing  his  deeds  to  the  light,  he  sees 
what  kind  of  a  creature  he  is,  and  what  he  shall  do  with 
himself  is  now  the  question.  The  answer  is,  "Deny  thy- 
self." Can  any  thing  be  more  objectionable  ?  Self  is  the 
supreme  object  of  every  natural  man  ;  nothing  so  near  and 
dear  to  him  as  himself  ;  of  course,  to  deny  himself  appears 
the  greatest  inconsistency  imaginable.  Hence  it  becomes  a 
deep  labor  to  reconcile  the  mind,  in  any  degree,  to  a  course 
so  directly  opposite  to  that  of  nature. 

The  candidate  views  and  reviews  his  whole  life,  his  actions 
and  his  principles  of  action,  and  compares  them  with  their 
opposites  now  set  before  him  in  the  precepts  of  the  gospel 
and  the  example  of  believers  ;  the  infallible  result  of  which, 
in  every  honest  man,  is  self-abhorrence  and  sincere  inquiry, 
"  Lord,  what  wilt  thou  have  me  to  do .?"  "  Take  up  thy 
cross,"  is  the  answer. 


19 

3.  The  Cross  of  Christ  comes  next  into  consideration. 
Here  is  the  grand  lialting-place  with  the  generality  ;  they  are 
unwilling  to  purchase  salvation  at  so  dear  a  rate.  But  to 
an  honest  soul  there  is  no  time  to  hesitate,  no  room  for  eva- 
sion or  getting  round  the  cross  ;  no  alternative  but  to  make 
a  full  surrender,  an  entire  sacrifice.  It  might,  perhaps,  be 
understood,  that  great  latitude  is  given  to  the  young  believer, 
to  hold  and  manage  his  own  property,  family,  &c.  It  is  only 
so  considered  after  the  manner  of  men  :  the  faith  of  the  a'os- 
pel  makes  no  reserve.  Whoever  denies  self,  denies  all  that 
belongs  to  self.  The  grand  requisition  to  discipleship  em- 
braces '^  all  that  he  hath."  He  himself  is  not  his  own,  and 
what  can  he  have  that  he  can  call  his  own  ? 

Thus,  the  honest  soul,  having  received  the  faith  of  the 
gospel,  confessed  his  sins,  denied  himself,  and  taken  up  his 
cross,  is  placed  on  the  proper  ground  of  probation,  to  folio w 
Christ  in  the  regeneration  ;  which  leads  to  a  further  inquiry 
into  those  several  steps  which  are  considered  more  or  less 
objectionable  by  the  generality  of  mankind. 

1.  The  first  step  which  the  believer  takes,  in  conformity 
to  the  example  of  Christ,  is  to  withdraw  from  the  commu- 
nion and  fellowship  of  the  world. — "  Two  cannot  walk  to- 
gether except  they  be  agreed." 

The  disagreement  between  the  spirit  of  Christ  and  the 
spirit  of  the  world  is  irreconcilable  :  therefore,  the  first  step 
that  goes  to  test  our  faith,  is  prompt  obedience  to  the  call 
of  Christ,  which  ever  was,  is,  and  ever  will  be,  '•'■  Come  ye 
out  from  among  them,  and  be  ye  separate."  Hence  begins 
the  first  order  of  the  Society. 

No  consideration  of  an  earthly  nature  can  bind  the  be- 
liever to  his  former  associates,  nor  separate  him  from  the 
company  of  those  to  whom  he  is  united  in  spirit. — The 
terms  laid  down  by  the  Captain  of  our  salvation  are  unal- 
terable.— No  worldly  honor,  no  earthly  interest,  no  natural 
affection,  is  taken  for  an  excuse  ;  but  whatever  cannot  be 
adjusted  and  disposed  of  in  an  orderly  manner,  must  be  for- 
saken.— "  If  any  man  come  to  me,  and  hate  not  his  father 


20 

and  mother,  and  wife  and  children,  and  brethren  and  sis- 
ters, yea,  and  his  own  life  also,  he  cannot  be  my  disciple." 
"  He  that  loveth  father  or  mother  more  than  me,  is  not  wor- 
thy of  me  ;  and  he  that  loveth  son  or  daughter  more  than 
me,  is  not  worthy  of  me  ;  and  he  that  taketh  not  his  cross 
and  foUoweth  after  me,  is  not  worthy  of  me."  (Mat.  x:  37.) 

We  have  no  system  of  rules  to  prescribe  the  form  and 
manner  of  proceeding,  in  this  matter  ;  each  individual  acts 
according  to  circumstances.     If  there  be  a  neighborhood  of 
Believers,  they  are  under  no  necessity  of  selling  or  forsaking'- 
their  houses  or  lands,  or  deserting  their  families. 

They  establish  their  own  rules  of  operation,  and  unbe- 
lievers rarely  mix  with  them,  unless  it  be  to  persecute  and 
afflict  them.  Any  that  live  remote,  if  they  are  not  driven 
off,  may  take  their  time  for  settling  their  temporal  concerns, 
and  moving  vrithin  the  bounds  of  the  Society.  If  they  be 
single  persons,  they  are  accommodated  in  some  of  the  fam- 
ilies of  Believers  ;  those  who  have  families  move  them  some- 
where near,  if  they  be  willing  to  come,  and  provide  for 
them,  if  they  are  able  ;  if  not,  they  depend  on  their  breth- 
ren for  help. 

When  a  family  is  divided,  and  part  hold  with  Believers, 
and  part  with  unbelievers,  it  furnishes  occasion  for  many 
objections,  which  may  all  be  answered  in  the  w^ords  of 
Christ.  "  I  am  not  come  to  send  peace  but  rather  division." 
(Luke  xii :  51.) 

2.  When  thus  separated  from  the  world,  and  located  in 
the  order  of  the  Society,  the  next  step  is  to  test  their  union 
and  relation  to  each  other.  Their  first  faith  was  to  make 
a  full  and  unreserved  surrender  to  God,  and  it  now  remains 
to  prove  the  sincerity  of  their  dedication.  If  God  is  in 
heaven,  and  we  upon  earth,  how  is  he  to  receive  this  dedi- 
cation and  surrender  ?  This  question  is  answered  by  Christ 
himself:  Whatsoever  ye  do  unto  the  least  of  these  my 
brethren,  ye  do  it  unto  me. 

The  matter  then  is  to  regulate  and  adjust  the  general  in- 
terest to  the  best  advantage,  for  the  mutual  support  and 


21 

benefit  of  all.  This  is  a  radical  principle  that  pervades  the 
whole  concern,  from  its  embryo  to  its  greatest  maturity,  and 
holds  a  selfish  nature  to  the  cross  in  every  arrangement  that 
takes  place. 

The  arrangement  of  persons,  is  a  matter  of  the  first  im- 
portance, to  organize  them  in  family  order,  to  assign  to  each 
individual  the  lot  and  place  which  he  is  best  qualified  to  fill, 
and  in  Vv  hich  he  can  improve  his  talents  to  the  best  advan- 
tage. This,  however  wise  and  eccnomical,  is  not  without 
serious  objection,  particularly  on  the  ground  of  disorganiz- 
ing families,  and  dissolving  the  ties  of  nature.  But  those 
who  esteem  the  gospel  relation  as  the  most  valuable  trea- 
sure, must  gain  it,  though  it  be  at  the  expense  of  those  par- 
tial afieclions  so  highly  prized  by  the  children  of  this  world, 

3.  When  a  family,  in  gospel  relation,  is  thus  constituted, 
the  next  inquiry  is,  what  step  is  taken  to  arrange  their  tem- 
poral interest  and  mutual  labors,  so  as  to  prevent  confusion  ? 
What  example  has  Christ  given  in  this  respect .''  Answer. 
In  the  first  gathering  of  Believers,  under  the  ministry  of  the 
Apostles,  while  they  had  all  things  common,  there  was 
cause  of  murmuring,  till  deacons  were  appointed  to  see  that 
justice  was  done  to  all.  According  to  this  example,  when 
property  is  united  together  and  appropriated  to  common  pur- 
poses, it  is  placed  under  the  care  and  management  of  a  dea- 
conship,  who  are  to  be  responsible  for  the  same. 

A  covenant  is  entered  into  between  the  parties,  in  which 
the  use  and  benefit  of  the  property,  and  the  services  of  all 
and  each  are  freely  devoted  to  the  common  support  of  the 
family ;  but  to  prevent  fraud  or  imposition,  no  transfer  of 
property  is  made  to  the  deacons  or  to  any  other  person. 

As  this  order  is  merely  probationary,  the  utmost  caution 
is  used  to  prevent  imposition.  Each  individual  who  brings 
property  v/ith  him,  has  it  valued  by  disinterested  men,  takes 
an  inventory  of  it  signed  by  the  appraisers,  delivers  it  to  the 
care  and  custody  of  the  deacons,  and  if  he  should  afterwards 
call  for  it,  he  receives  it  without  interest,  and  gives  a  receipt 
and  acquittance  from  all  further  demands. 


22 

The  reasons  for  retaining  this  joint  property  on  the  ground 
of  individual  and  separate  claims,  are  to  afford  each  a  suffi- 
cient time  of  trial,  and  to  secure  a  just  settlement  of  all  indi- 
vidual accounts.  As  long  as  there  is  any  ground  of  claim 
upon  the  individual,  his  property  remains  in  his  own  povk-er, 
liable  for  his  debts  and  other  personal  purposes.  It  is  there- 
fore in  this  order  that  all  matters  are  adjusted  relating  to  the 
settlement  of  property,  all  accounts  settled  with  creditors, 
and  donations  given  or  appropriations  made  to  heirs.  But 
above  every  temporal  consideration,  it  is  here  that  the  fol- 
lowing lines  begin  to  be  realized : 

Our  flesh  and  sense  must  be  denied, 
Pdssion  and  envy,  lu&t  and  pride ; 
While  justice,  temp'rance,  truth  and  love 
Our  inward  piety  approve. — Dr.  Watts. 

Few  objections  are  ever  brought  against  the  order  of  such 
a  family,  relative  to  their  domestic  economy  ;  but  the  case 
of  the  withdrawing  members  sometimes  excites  the  tender 
sympathies  of  the  world.  For  such  to  receive  barely  what 
they  brought  in  ;  no  interest ;  no  wages  !  How  will  this 
comport  with  the  injunctions  of  Scripture,  not  to  defraud 
the  hireling  of  his  wages  ;  or  how  will  it  bear  the  scrutiny 
of  the  laws  of  the  land  } 

Answer.  We  have  ever,  from  the  beginning,  discarded 
the  idea^of  hiring  each  other,  or  paying  any  wages  to  any 
member  of  the  Society  ;  therefore,  no  objection  can  arise 
on  the  ground  of  defrauding  a  hireling  ;  and  as  for  paying 
interest,  it  is  pointedly  prohibited  by  the  moral  law. 

"  Thou  shalt  not  lend  upon  usury  to  thy  brother,  usury 
of  money,  usury  of  victuals,  usury  of  any  thing  that  is  lent 
upon  usury."- — "  Lord,  who  shall  abide  in  thy  tabernacle  ? 
Who  shall  dwell  in  thy  holy  hill  ?"  Mark  the  answer. 
"  He  that  putteth  not  out  his  money  to  usury." 

As  for  the  laws  of  the  land,  they  will  be  considered  here- 
after, in  reference  to  a  higher  order,  which  is  the  next  sub- 
ject of  inquiry. 

4.  The  fourth  and  last  step  that  is  marked  out  for  our 


23 

journey  through  time,  is  into  Church  order,  where  the  spirits 
of  men  are  to  be  tried  as  by  fire,  "  and  the  fire  shall  try  every 
man's  work  of  what  sort  it  is"  ( 1  Thess.  iii :  13)  ;  their  char- 
acters will  be  fairly  tested,  and  their  destiny  for  a  future  state 
decided.  Every  order  short  of  this,  is  merely  preparatory, 
and  admits  of  some  reserve  ;  but  whoever  advances  into 
church  relation,  ought  to  calculate  to  make  no  reserve,  and 
^'  to  go  no  more  out." — Rev.  iii :  12.  He  must  enter  this 
order  as  Noah  entered  the  ark,  to  ride  the  foaming  billows 
of  time,  and  terminate  his  voyage  on  the  peaceful  shores  of 
eternity. 

To  this  ark  of  safety  the  true  Believer  steadily  and  grad- 
ually progresses,  making  strait  paths  for  his  feet,  until  he 
arrives  at  the  door  of  admission. 

When  a  competent  number  have  passed  through  a  suffi- 
cient trial  of  their  faith  in  the  junior  order,  and  are  unitedly 
prepared  to  establish  and  support  church  relation,  they  have 
only  to  ratify  and  confirm  their  inward  agreement  by  execut- 
ing what  is,  by  way  of  eminence,  called  the  Church  Covenant. 
Our  limits  will  not  admit  of  inserting  this  Covenant  entire  ; 
we  shall  therefore  only  state  the  outlines  of  its  stipulations. 

The  parties  solemnly  announce  their  faith,  and  the  ob- 
ject of  their  associating  together  in  that  order.  They 
agree  to  live  together  as  brethren  and  sisters  of  one  family^ 
possessing  one  consecrated  interest^  and  equally  enjoying  the 
benefits  of  the  same  ;  to  conform  to  the  order  of  the  Church 
heretofore  known  and  approved.  The  several  orders  of 
ministry,  elders,  deacons  and  trustees,  and  the  duties  of 
each  are  severally  designated,  as  also  the  duties  and  obli- 
gations, rights  and  privileges  of  the  members  respectively. 
They  further,  in  the  most  explicit  terms,  relinquish  all 
claim  to  personal  or  private  property,  and  wages  for  their 
services,  and  debar,  not  only  themselves,  but  their  heirs  and 
assigns  forever,  from  all  private  claims  to  the  said  consecrated 
interest,  on  account  of  any  property  or  service  which  they 
may  have  contributed  and  bestowed,  and  jointly  securing 
to  all  and  each,  the  unmolested  enjoyment  of  all  those  ben- 


24 

efits  and  privileges,  spiritual  and  temporal  during  life,  pro- 
vided they  perseveringly  conform  to  the  principles  and 
rules  of  the  institution. 

The  visible  fruits  of  the  Senior  order  are  the  best  com- 
merit  on  its  principles.  The  world  have  little  to  say  but  in 
admiration.  Nor  would,  the  most  penetrating  eye  discover ^  in 
all  the  arrangement^  cause  for  complaint^  or  criminal  charge 
without  the  help  of  a  Judas  ^  to  misrepresent  and  falsify. 

No  trouble  or  calamity.,  worth  naming.,  has  ever  arisen 
on  this  consecrated  ground^  but  through  the  agency  and 
instrumentality  of  those  who  violate  their  sacred  engage- 
ments^  renounce  the  faithy  and  demand  reparation  for  the 
damages  which  they  pretend  to  have  sustained. 

But  as  this  is  a  subject  of  peculiar  importance^  we  shall 
give  it  a  distinct  consideration. 

THE    CLAIMS    OF   APOSTATES    CONSIDERED. 

The  case  now  under  consideration  having  been  briefly 
treated  in  the  preceding  part  of  this  work,  we  shall  con- 
tinue the  inquiry,  under  a  general  appeal  to  every  rule  of 
right,  and  see  whether  on  any  fair  principle  the  connmunity 
can  be  made  liable  for  property  so  devoted,  or  labor  per- 
formed under  such  conditions. 

Let  us,  then,  in  the  first  place,  inquire  :  Is  it  just  and 
right  to  retain  such  donations,  in  the  eye  of  the  law  ? 

The  answer  is  clear,  that  if  the  law  grants  the  liberty  of 
bestowing  a  gift,  it  never  can  revoke  the  gift  made  under 
the  sanction  of  that  law  ;  since  all  the  blessings  of  a  free 
government  depend  on  the  protection  of  life,  liberty  and 
the  enjoyment  of  property ;  the  right  of  using  property 
righteously  acquired,  must,  of  course,  be  accounted  one  of 
its  blessings.  We  boast  of  our  constitution,  and  it  express- 
ly prohibits  the  enacting  of  any  law  which  would  impair 
any  bona  fide  contra::t  or  agreement  whatever. 

When  we  undertake  to  prove  that  it  is  right,  according 
to  law,  for  any  person  (  free  from  all  incumbrances  or  law- 


25 

ful  demands)  to  bestow  his  own  property  or  services  to  any 
amount,  and  to  whomsoever  he  sees  fit,  it  seems  like  an 
undertaking  to  prove  that  two  and  two  make  four.  The 
right  to  give  alms  and  to  make  donations  either  in  property 
or  labor  is  guaranteed  by  the  laws  and  usages  of  all  nations. 
Landed  property  may,  under  some  governments,  be  entailed, 
but  even  estates-tail  are  considered  by  us  as  inconsistent 
with  the  genius  of  a  free  republic  ;  because  the  possessor 
of  such  estate  is  restrained  in  his  disposal  of  it.  Even  in 
England,  legal  finesse  is  resorted  to,  to  break  the  shackles 
which  had  been  anciently  imposed  upon  the  right  of  giving 
away  property  as  the  proprietor  of  it  pleases. 

No  one,  we  think,  can  seriously  doubt  of  the  legal  right 
which  every  man  in  this  country  possesses,  of  giving  away 
and  receiving  property  according  to  the  very  order  and 
manner  practiced  by  the  Church. 

Another  inquiry  is  raised  on  the  ground  of  equity.  Ad- 
mitting it  is  consistent  with  the  rules  and  maxim-s  of  law, 
will  it  comport  with  the  pure  principles  of  justice  and  equity  ? 

Answer.  In  the  first  place,  let  us  examine  wherein  there 
is,  or  may  be  a  difference  between  law  and  equity.  It  may 
be  supposed  that  the  law,  that  is,  our  written  or  statute 
laws,  are  defective  by  reason  of  that  universality  of  ex- 
pression which  nothing  but  a  closer-going  principle  of  equity 
can  correct  by  reaching  the  minutest  circumstance  of  every 
case.  The  written  law  cannot  be  made  so  explicit  as  to 
include  in  the  strictest  terms  of  expression,  or  fair  implica^ 
tion,  all  that  is  necessary,  in  order  to  bring  to  justice  the 
artful  and  designing,  by  tracing  them  through  all  their  dark 
and  crooked  windings,  and  those  subtle  schemes  which  they 
invent  to  entrap  and  defraud  the  less  artful  or  more  honest. 

A  court  is  therefore  instituted  for  the  relief  of  such  suffer- 
ers, and  this  is  called  a  court  of  equity.  In  this  court,  the 
judge  may  decide  according  to  evidence  and  the  common  or 
written  law.  Where  there  is  no  statute  that  will  bear  him 
through,  he  may  select  and  apply  the  principles  of  common 
law  to  the  case  in  hand  ;  and  where  he  can  find  none  to  suit, 
3 


26 

he  takes  such  as  are  most  analogous,  and,  according  to  his 
own  scrutinizing  judgment,  raises  up  a  new  principle,  or 
correcting  law,  by  which  he  decides  the  case.  This  im- 
portant subject  requires  a  serious  attention,  in  order  to  dis- 
cover its  jusc  merits. 

The  Church  would  be  supposed  to  be  so  deeply  interested 
that  a  righteous  decision  could  not,  from  that  quarter,  be 
expected ;  and  of  course  the  withdrawing  member,  all  his 
near  relations,  every  other  member  w^ho  has  left  tlie  Society, 
and  every  one  who  intends  to  leave  it,  are,  by  reason  of 
their  self-interest  in  the  adjudication,  incapable  of  being  im- 
partial. We  have  no  alternative  now  left,  but  to  look  to 
those  who  are  the  least  liable  to  be  influenced  by  interest, 
and  who,  at  the  same  time,  are  the  most  capable  of  under- 
standing such  matters.  This  will  lead  us  directly  to  the 
court  of  equity,  by  reason  of  its  superior  advantages  in  ob- 
tainino-  the  evidence  of  the  facts  as  well  as  its  extensive 

o 

powers  in  gathering  the  opinions  and  judgments,  the  laws 
aud  usages  of  the  wisest  and  best  men  who  have  lived  for 
many  ages  past. 

And  what  would,  or  what  could,  such  a  tribunal  do  in  the 
present  case?  In  this  court,  as  well  as  all  others,  the  deci- 
sion must  be  given  according  to  law  and  evidence. 

Here  the  covenant  is  the  evidence  of  the  fact,  that  the 
withdrawing  member  did  voluntarily  give  his  property  and 
services  for  the  uses  therein  specified  ;  and  also  that  he 
therein  promised  never  to  make  any  charge  or  demand  for 
the  same. 

Here  the  fact  is  clear  and  indisputable  ;  and  the  court 
find  that  the  common  law  secures  to  all  sane  persons,  who 
are  not  under  duress  or  constraint,  the  power  of  making  such 
donations  of  property  or  of  services,  as  they  have  a  just 
claim  to.  The  court  of  equity,  therefore,  as  well  as  that  of 
rigid  justice,  must  and  will  decree  that  the  donation  was 
lawful!}^  and  rightfully  made ;  and  that  the  covenant  by 
which  the  gift  was  secured  is  lawful  and  good,  and  that  any 
act  or  decree  that  would  disannul!  or  make  it  void,  would 


27 

be  wrong  and  altogether  immoral  in  its  tendency,  as  it  would, 
in  effect,  destroy  all  covenants  or  agreements,  deeds  and  ob* 
ligations  ;  in  short,  that  the  whole  foundation  of  social  com- 
pact or  intercourse  between  man  and  man  would  be  swept 
away,  and  that  breach  of  promise  would  no  more  be  wrong. 

Thus  we  see,  by  the  authority  that  is  deemed  the  most 
wise  and  most  pure  on  earth,  it  is  established,  that  it  would 
not  be  right,  but  wrong,  for  the  withdrawing  member  to 
break  his  vow,  or  make  any  demand  for  such  consecrated 
service  or  property.  Whence  it  follows  of  course,  that 
whatever  be  can  rightfully  receive  must  be  given  to  him, 
according  to  the  provisions  of  the  covenant,  as  a  charity. 

Most  clearly  then,  any  one  losing  his  right  of  member- 
ship, by  renouncing  his  faith  and  his  former  obligations  of 
obedience,  has  no  better  claims  to  privileges,  property  or 
support,  than  those  who  never  were  members.  But  those, 
and  those  only,  who  acknowledge  and  obey  the  faith  and 
doctrines  of  the  gospel,  and  conform  to  the  rules  and  orders 
thereof,  are  held  in  relation  as  members. 

But  in  the  next  place,  admitting  that  no  law  of  man  can 
reach  the  case,  may  it  not  be  expected  that  for  conscience 
toward  God,  remuneration  will  be  made  ?  We  answer  :  All 
tbat  conscience  has  to  do  in  the  matter  is,  to  require  the 
judgment  to  be  honestly  exercised  to  decide  the  case  ac- 
cording to  the  best  light,  rule  or  law,  whicb  it  may  be  in 
possession  of.  And  as  we  have  already  seen  what  the  de- 
cision would  be  of  a  conscientious  judge,  when  guided  by 
the  best  rules  or  laws  among  men  ;  so  there  can  be  no  pro- 
priety in  appealing  to  conscience,  unless  she  be  allowed  to 
have  access  to  some  acknowledged  rule  of  judgment.  Now 
to  understand  this  last  appeal  fairly,  the  question  is — What 
rule  of  judgment  is  to  be  considered  as  most  binding  on  the 
moral  sense  or  conscience  of  a  Christian  ?  It  will  be  an- 
swered—The revealed  will  of  God  as  recorded  in  the  Scrip- 
tures of  the  Old  and  New  Testaments.  Then  "  to  the  law 
and  to  tbe  testimony  ;  if  they  speak  not  according  to  this 
word,  it  is  because  there  is  no  light  in  them."— Isa.  viii:  20. 


28 

■  We  will  first  mention  thepositive  requirements  under  the 
law.  One  tenth  of  all  their  increase  was  to  be  consecrated  ; 
in  addition  to  this,  every  first  born  male  of  man  and  beast. 
These,  with  other  positive  requirements  under  the  law, 
plainly  show  that  God  holds  a  claim  to  property  and  to  per- 
sons too,  for  his  special  service. — And  were  those  large  do- 
nations ever  credited  to  the  donor,  with  any  view  to  a 
recovery  .'' 

But  beyond  positive  requirements,  there  was  an  abundance 
of  free-will  offerings,  which  were  encouraged  and  highly 
approbated.  All  vows  and  promises  to  dedicate  to  the  ser- 
vice of  God,  either  property  or  person,  were  approved  and 
confirmed.  And  however  they  might,  under  the  influence 
of  the  selfish  principle,  afterwards  change  their  minds,  they 
were  never  permitted  to  fail  in  the  fulfillment  of  their  sacred 
voluntary  engagements.  "  If  a  man  vow  a  vow  unto  the 
Lord,  he  shall  not  profane  his  word,  he  shall  do  according 
to  all  that  proceedeth  out  of  his  mouth."  (Num.  xxx:  2.) 
No  provision  here  for  any  change  of  mind. 

Now,  what  think  ye,  did  Christ  come  to  destroy  the  law 
or  to  fulfill  it  ?  Did  he  teach  his  disciples  to  be  more  self- 
ish, more  penurious,  or  more  tenacious  of  their  property  than 
had  been  customary  ?     Just  the  reverse. 

The  law  by  levying  on  a  part,  for  the  purpose  of  support- 
ing union,  only  served  as  a  schoolmaster  to  bring  us  to  Christ, 
whose  doctrine  required  an  entire  devotion  of  all  that  man 
had,  and  his  own  consecrated  life  into  the  bargain.  Let 
him  that  readeth  understand.  *'  Whosoever  he  be  of  you 
that  forsakcth  not  all  that  he  hath,  he  cannot  be  my  disci- 
ple."    (Luke  xiv:  33.) 

Hence  the  example  of  the  poor  widow  was  so  highly 
commended  in  putting  into  the  treasury  all  that  she  had, 
t  T  ;n  her  whole  living,  although  it  was  but  about  a  farthing. 
For  the  gospel  requires  a  full  surrender  to  God,  from  those 
who  profess  it,  and  any  one  under  the  profession  of  obedi- 
ence to  the  gospel,  in  full  church  relation,  attempting  to 
hold  back  a  part  of  his  property  or  services  for  self,  may  re- 


29 

member  Ananias  and  Sapphira.  And  how  could  any  one 
stand  on  any  better  ground  who  had  solemnly  and  freely 
given  up  ail,  should  he  ever  afterwards  attempt  to  take  back 
a  part  or  the  whole  of  what  he  had  freely  devoted  ?  For 
any  thing  farther  on  this  point,  we  refer  to  the  ever  memo- 
rable facts  recorded  in  the  Acts  of  the  Apostles,  where  it  is 
said,  *'  The  multitude  of  them  that  believed  were  of  one 
heart,  and  of  one  soul  ;  neither  said  any  of  them  that  aught 
of  the  things  which  he  possessed  was  his  own  ;  but  they 
had  all  things  common."   (Acts  iv  :  32.) 

Is  there  any  evidence  that  aught  of  this  property  was  ever 
reclaimed,  or  that  there  ever  was  an  order  of  court,  either 
in  heaven  or  on  earth,  to  repeal  those  gifts,  and  subject  the 
Church  to  debt  or  damage  for  the  same  ? 

The  result  of  this  inquiry,  then,  is  obvious  ;  that  con- 
science has  no  other  concern  in  the  matter,  except  to  acqui- 
esce in  the  principles  of  right  established  by  all  the  afore- 
said authorities,  and  decide  accordingly. 

Some,  for  mere  evasion,  have  brought  up  the  golden  rule 
of  doing  to  ethers  as  w^e  w^ould  they  should  do  to  us ;  and  as 
they  would  fondly  apply  it,  we  think  a  greater  absurdity 
could  not  be  invented.  We  are  willing  this  rule  should  be 
applied  to  us  in  any  rational  point  of  view  ;  it  is  that  by 
which  we  square  our  conduct  in  all  our  transactions  with 
mankind  ;  but  should  we  follow  the  ignis  fatuus  light  of  a 
self-interested  apostate  and  his  advocate,  where  would  it 
lead  us  ? 

But  what  do  we  to  others,  that  we  would  not  that  they 
should  do  to  us  }  We  covet  no  man's  silver  or  gold,  or 
property  of  any  description;  of  course  we  wish  them  not  to 
covet  ours. — We  demand  nothing  from  any  man  to  which  we 
have  not  a  lawful  right,  and  why  should  we  not  repel  an 
unlawful  demand  upon  us  ?  and  as  we  punctually  ke-'p  and 
fulfill  our  contracts  ;  so  we  wish  others  to  do.  And  though 
we  vow  to  our  own  hurt,  we  change  not.  (See  Psalms  xv  :  4  ) 
And  could  we  w^ish  others  to  act  differently .?  But  should 
we  at  any  time  recant  a  fair  bargain,  and  attempt  by  law  to 
3* 


30 

force  our  opponent  into  a  compliance  with  our  covetous 
wishes,  we  would  that  the  court  should  brand  such  a  suit 
with  infamy.  Then  let  such  be  the  result  of  ail  illegal  claims 
against  the  Church,  and  all  differences  of  opinion  on  this 
interesting  subject  will  be  fairly  and  impartially  settled. 

Here,  we  think,  the  argument  might  close  ;  but  one  final 
objection,  on  account  of  serious  minds,  we  shall  consider, 
namely,  that  this  final  dedication  is  carrying  the  matter  too 
far — further  than  the  general  sense  of  mankind  will  appro- 
bate ;  consequently  it  renders  the  institution  unpopular  : 
whereas,  by  some  little  alterations  in  the  Church  covenant, 
permitting  the  v,Mthdrawing  member  to  take  back  his  pro- 
perty, and  allowing  him  something  for  his  labor,  the  insti« 
tution  might  be  more  extensive  and  useful.  Answer.  Had 
we  been  set  to  contrive  the  plan,  no  doubt  we  should  have 
adopted  such  views  ;  but  all  we  have  had  to  do  in  the  matter 
has  been,  to  receive  it  as  it  has  been  originally  constructed 
by  higher  authority. 

But  to  obviate  what  Dr.  Cleavland,  of  Kentucky,  terms 
its  "  odious  unpopularity ^^''^  we  would  remark  that  every 
degree  of  the  work  of  God  that  has  ever  been  introduced 
among  mankind  has  been  odiously  unpopular  in  its  com- 
mencement. By  consulting  Dr.  Lardner's  quotations  from 
the  book  of  Celsus,  it  will  appear  how  unpopular  Christ 
himself  was  in  the  early  days  of  his  ministry. 

But  so  it  is  that  every  step  in  the  travel  of  the  Church 
towards  her  consummate  glory,  has  been  under  an  increas- 
ing cross.  The  circumcised  Jew  was  odiously  unpopular 
to  the  whole  Gentile  world,  and  Christians,  as  long  as  they 
maintained  the  circumcision  of  Christ,  supported  no  better 
character  in  the  esteem  of  a  licentious  world ;  from  which 
the  conclusion  is  evident,  as  it  respects  the  finishing  work 
of  God  in  this  latter  day;  that  it  must  be  by  a  full  cross 
that  the  Church  can  possibly  arrive  at  her  consummate  glory. 

No  one  is  compelled  to  bear  such  a  cross  ;  but  when  the 

*  See  Unitarianism  Unmasked. 


31 

time  is  fully  come  for  Zion  to  arise  and  put  on  her  heauliful 
garments^  and  a  people  are  prepared  to  take  up  such  a  cross, 
is  it  consistent  that  God  should  suspend  his  purposes,  and 
procrastinate  his  work,  because  it  is  likely  to  be  unpopular^ 
and  but  a  few  ready  to  approbate  it  ? 

The  unpopular  few  who  choose  to  advance  to  the  height 
of  Zion,  cannot  interrupt  any  that  choose  to  tarry  on  the 
plain  of  mere  partnership  and  self-interest ;  but  as  an  apo- 
logy for  our  holding  fast  what  we  have  received,  let  us  for 
a  moment  take  a  view  of  a  society  constituted  on  the 
popular  plan. 

Here  all  are  equally  prepared  and  invited  to  flock  to* 
gether ;  the  multitude  must  include  whole  families,  old  and 
young,  rich  and  poor,  weak  and  strong,  with  their  several 
interests,  talents  and  faculties.  All  go  to  work  that  are  able 
and  willing,  and  all  derive  their  support  from  the  joint  stock, 
each  has  his  property  appraised,  and  his  money  and  pro- 
perty, of  course,  going  on  interest. 

Who,  now,  is  to  register  those  several  sums,  and  calculate 
the  annual  interest,  and  keep  book  for  a  fair  reckoning  of 
loss  or  gain .?  Who  is  sufficiently  versed  in  arithmetic  to 
calculate  the  days'  works  performed  by  this  popular  assem- 
bly, and  make  the  proper  deductions  for  boarding,  washing, 
lodging,  clothing,  doctoring,  and  other  necessary  expenses  ? 
all  which  must  be  done,  if  each  is  to  retain  his  personal  in- 
terest, and  a  legal  and  just  settlement  to  be  made. 

And  without  such  regular  accounts,  what  sworn  jury  could 
legally  guess  what  the  annual  labor  of  an  individual  was  worth, 
or  how  much  ought  to  be  deducted  for  necessary  and  con- 
tingent expenses.  But  we  leave  it  to  those  who  have 
attempted  the  experiment,  or  may  wish  to  establish  a  com- 
munity on  such  a  plan,  to  make  the  calculation.  If,  indeed, 
any  one  should  attempt  to  apply  the  principle,  and  make  the 
calculation,  he  would  soon  find  that  a  united  body  of  people 
could  never  stand  on  that  ground  ;  because  the  selfish  prin- 
ciple it  would  involve,  and  the  difficulties  and  confusion  it 
would  occasicii,  would  inevitably  dissolve  the  institution. 


32 

But  if  any  ctioose  it,  let  them  try  the  experiment.  "We  hate 
but  one  object  in  view,  and  tliat  is  to  fulfill,  in  the  most  un- 
equivocal manner,  "  all  that  the  prophets  have  spoken"  con- 
cerning the  Church  of  God  in  the  latter  day. 

And  thus,  after  examining  the  subject  on  every  side,  it 
evidently  appears  that  the  unity,  purity  and  perpetuity  of  the 
Church  can  never  be  gained  and  supported  except  upon  those 
very  principles,  upon  which  this  institution  is  founded. 

And  here  we  shall  close  this  subject,  v/ith  a  few  passing 
remarks  on  this  pure  principle  of  self-denial,  and  impartial 
regard  to  the  welfare  of  others — a  principle  which  induces 
its  subjedt  to  give,  hoping  for  no  remuneration  in  this  world, 
and  freely  to  exchange  the  selfish  and  contracted  pleasures 
of  time  for  the  more  sublime  and  exalted  enjoyments  for 
■which  man  was  created. 

That  such  a  principle  does  exist,  and  that  wherever  seen  it 
ought  to  claim  universal  approbation,  a  few  actions,  under 
peculiar  circumstances,  seem  to  prove.  A  spirit  of  benevo- 
lence in  doing  good  to  the  poor,  in  a  man's  hazarding  his 
own  life  to  save  the  life  of  his  fellow  creature,  in  his  suffering 
toil  and  danger  for  his  country's  sake,  without  pecuniary  re- 
ward ;  how  are  these  thino-s  admired  i  How  are  such  cha- 
racterii  eulogized  !  What  an  immortal  renown  accompanies 
their  names ! 

or  Lhis  truth  we  have  a  signal  instance  in  George  Wash- 
ington.  And  what,  pray,  did  he  do,  which  constrains  all  to 
honor  him  ?  Why,  he  perseveringly  endured  privations  and 
hardships  ;  was  faithful,  zealous  and  enterprising  in  the  cause 
in  v,'hich  he  was  engaged;  refused  pecuniary  reward  for  his 
arduous  services  ;  and  lastly,  (and  this  crowned  all,)  he  did 
not  dc  "7 hat  so  many  successful  chiefs  have  done — he  did 
not  usurp  the  sovereign  power  when  it  was  within  his  grasp, 
but  resigned  his  commission  and  retired  in  peace.  What  is 
it,  then,  that  calls  forth  unbounded  and  universal  esteem, 
but  a  measure  of  self-denial,  so  conspicuous  through  the  dif- 
ferent parts  of  his  public  life  as  well  as  his  private  walks  ? 

Here  we  see  that  God  has  a  witness  in  every  man's  breast, 


33 

which  is  compelled  to  honor  and  approve  of  the  principle  of 
self-denial.  How  little  soever  they  may  exercise  it,  they 
are  ready  to  testify  its  heavenly  origin. 

How  must  mankind  feel  when  they  come  to  see  and 
know  that  the  Church,  as  to  its  principles,  is  founded 
wholly  on  the  doctrine  of  self-denial,  and  that  it  is  built  up 
entirely  by  the  practice  thereof.  If  one  man  should  be  in- 
duced, through  friendship,  to  give  up  his  own  life  to  save 
the  life  of  his  friend,  and  do  it  deliberately,  his  fame  would 
be  sounded  far  and  near,  especially  if  that  friend  should  be 
some  person  of  note.  But  how  must  the  world  be  con- 
founded when  all  come  to  know  that  every  simple  cross- 
bearing  believer,  (and  there  are  hundreds  oi  such)  is 
constantly  in  the  actual  work  of  laying  down  his  earthly 
and  sensual  life  for  the  sake  of  Christ,  his  everlasting 
friend.  And  can  it  be  disputed  that  such  are  entitled, 
above  all  others,  to  the  sure  and  certain  hope  of  gaining  a 
better  and  far  more  excellent  life,  according  to  the  prorriise 
of  Christ,  his  immutable  friend,  the  Lord  }  "  Whosoever 
will  save  his  life,  shall  lose  it ;  but  whosoever  sha']  lose  his 
life  for  my  sake  and  the  gospel's,  the  same  shall  save  it." 
And  again:  "He  that  loveth  his  life,  shall  lose  it,  and  he 
that  hateth  his  hfe  in  this  world,  shall  keep  it  to  life  eternal." 
• — Mark  viii.  35,  and  John  xii.  25. 

EXTRACTS  FROM  THE  CHURCH  COVENANT.  ' 

The  following  extracts  are  made  from  the  written  Covenant  which  was 
adopted  and  executed  in  the  Church  of  the  United  Society  in  the  year 
1830.  They  show  the  essential  object  for  which  the  Society  was  estab- 
lished, the  manner  in  which  the  temporal  interest  of  the  Church  is  held, 
and  the  purposes  for  which  it  is  used  and  appropriated  by  the  Trustees. 
They  also  show  the  privileges  enjoyed  by  and  the  duties  required  cf  the 
members  for  whose  benefit  the  temporal  concerns  of  the  Society  have 
been  regulated  and  managed  since  the  first  establishment  of  this  Institu- 
tion. 

ARTICLE  11. — The  great  object,  purpose  and  design  of  our  uniting 
together  as  a  Church  or  Body  of  people,  in  social  and  religious  compact, 
is  faithf'iUy  and  honestly  to  occupy,  improve  and  difiuse  the  VHrioas  giftts 
and  T-ilents  both  of  a  spiritual  and  temporal  nature,  with  which  Divine 
"Wisdom  liH^  blessed  us,  for  the  f-ervice  of  Gnd,  for  the  honor  of  the 
gospel,  iXii  f  )r  mutual  protection,  support,  comfort  and  happiness  of  each 
other,  as  brethren  and  sisters  in  the  gospel,  and  for  such  otiier  pious  and 
charitable  purposes  as  the  gospel  may  require. 


34 

ART.  III.  Sec.  1.— The  official  Trustees  of  the  Church  are  invested 
with  power  to  take  the  general  charge  and  oversight  of  all  the  property, 
estate  and  interest  dedicated,  devoted,  consecrated  and  given  up  for  tne 
benefit  of  the  Church ;  to  held  in  trust  the  fee  of  all  lands  belonging  to 
the  Church.  And  the  said  property,  estate,  interest, &c.,  shall  constitute 
the  united  and  consecrated  interest  of  the  Church,  and  shall  be  held  in 
trust  by  the  said  Trustees,  in  their  official  capacity,  and  by  their  suc- 
cessors in  said  ouice  and  trust  forever. 

Sec.  2. — It  is,  and  shaU  be  the  dut^  of  the  Trustees  (o  improve,  use  and 
appropriate  tlie  said  united  interest  for  the  benefit  of  the  Church,  in  all  its 
departments,  and  for  such  other  religious  and  charitable  purposes  a^  the 

f^oi-pei  may  require;  and  also  to  mai?;e  all  just  and  equitable  defence  in 
aw,  for  the  protection  and  security  of  the  consecrated  and  united  interest, 
rights  and  privileges  of  the  Church  and  Society,  jointly  and  severally,  as 
an  associated  community,  so  far  as  circumstances  and  the  nature  of  the 
case  may  require.  Provided,  nevertheless,  that  all  the  transactions  of  the 
said  Tr.istees,  in  the  use,  management,  protection,  defence  and  disposal 
of  the  aforesctid  interest,  shall  be  for  the  benefit  and  privilege,  and  in  be- 
half of  the  Church  or  Society,  as  aforesaid  ;  and  not  for  any  private  inter- 
est, object  or  purpose  whatever. 

Stc  3. — It  shall  be  the  duty  of  the  Trustees  to  give  information  to  the 
Ministry  and  Elders  of  the  Church,  of  the  general  state  of  the  temporal 
concerns  of  the  Church  and  society  committed  to  their  charge;  and  also 
to  report  to  said  authority  all  losses  sustained  in  the  united  interest  thereof 
which  shall  come  under  their  cognizance  :  and  no  disposal  of  any  of  the 
real  estate  of  the  Church,  nor  any  important  contract,  shall  be  considered 
valid  without  the  previous  approbation  of  the  authority  aforesaid,  to 
whon^  thcr  said  Trustees  are,  and  shall  at  all  times  be,  held  responsible 
in  ail  "h^ir  transactions. 

AKf.  VI.  Sec  1 — The  united  interest  of  the  Church,  having  been 
formed  and  established  by  the  free-will  oflTerings  and  pious  donations  of 
the  members  respectively,  from  the  commencement  of  the  Instiiution, 
for  tiie  objects  and  purposes  already  stated,  it  cannot  be  considered  either 
as  a  joint  tenancy  or  a  tenancy  in  common,  but  as  a  consecrated  whole, 
designed  for,  and  devoted  to  the  uses  and  purposes  of  the  gospel  forever^ 
ageeable  to  the  established  principles  of  the  Church-  therefore  it  shall  be 
helu,  possessed  and  enjoyed  by  the  Church,  in  their  united  capacity,  as  a 
sacred  and  covenant  right ;  that  is  to  say,  all  and  every  member  thereof, 
while  standing  in  gospel  union,  and  maintaining  the  principles  of  this 
covenant,  shall  enjoy  equal  rights,  benefits  and  privileges,  in  the  use  of 
all  things  pertaining  to  the  Chuirch,  according  to  their  several  needs  and 
circumstances;  and  no  difference  shall  be  made  on  account  of  wh^t  any 
one  hiS  eontrlb'Jted  Find  devoted,  or  may  hereafter  contribute  and  de- 
vote to  the  support  and  benefit  of  the  Institution. 

See. '6. —  As  subordination  and  obedience  is  the  life  and  soul  of  eveiy 
well  regulated  community,  so  our  strength  and  protection,  our  happiness 
and  prosperity,  in  our  capacity  of  church  members,  niust  depend  on  our 
faithful  obedience  to  the  rules  and  orders  established  in  the  Church,  and 
to  the  instruction,  counsel  and  advice  of  its  leaders:  Therefore,  we  do 
hereby  covenant  and  agree,  that  we  will  receive  and  acknowledge  as  our 
Elders  in  the  gospel,  those  members  in  the  Church  who  are  or  may  be 
chosen  and  appointed,  for  the  time  being,  to  that  office  and  calling  by  the 
authority  aforesaid ;  and  also,  that  we  will,  as  faithful  brethren  and  sis- 
ters in  Christ,  conform  and  subject  ourselves  to  the  known  and  estab- 
lished faith  and  principles  of  our  community,  and  to  the  counsel  and 
direction  of  the  Elders  v/ho  shall  act  in  union,  as  aforesaid;  and  also  to 
all  the  orders,  rules  and  regulations  which  are  or  may  be  given  and  estab- 
li.-hed  in  the  Church,  according  to  the  principles  and  by  the  authority 
aforesaid. 

Sec.  4. — As  the  faithf  d  improvement  of  our  time  and  talents  in  doing 
good  is  a  duty  which  God  requires  of  man,  as  a  rational,  social  and  ac- 
countable being,  and  as  this  duty  is  indispensable  in  the  members  of  the 
Church  of  Christ,  therefore  it  isj  and  shall  be  required  of  all  aad  everjf 


35 

member  of  this  Institution,  unitedly  and  individually,  to  occupy  and  im- 
prove their  time  and  talents  to  supporl  and  maintain  the  interest  of  this 
Socieiy,  to  promote  the  objects  of  this  Covenant,  and  discharge  their  duty 
to  God"  and  each  other,  according  io  their  several  abilities  and  callings, 
as  members  in  anion  with  one  common  lead  ;  so  that  the  various  glrtg 
and  talents  of  all  may  be  improved  for  the  mutual  benefit  of  each  other 
and  all  concerned. 


A  FEW  REFLECTIONS  ON  THE  NATURE  OF  THE  CHURCH 
COVENANT. 

To  show  that  the  temporal  interest  held  by  the  United 
Society,  never  was  intended,  nor  can  be  appropriated  to  the 
wealth  or  personal  aggrandizement  of  a  fev/,  or  only  a  part 
of  said  Society,  we  submit  the  following  sumrrary  of  facts, 
to  present  the  reader  with  a  kind  of  synopsis  of  the  general 
plan.  And  first :  We  most  pointedly  assert,  that  we  have 
adopted  the  present  mode  of  life,  from  the  most  conscientious 
motives  and  principles ;  that  our  temporal  interest  is  held  in 
conformity  to  the  order  of  the  Primitive  Church  of  Christ ; 
that  this  dedication  does  not  end  with  the  lives  of  those  who 
thus  dedicate  it,  but  descends  in  perpetuity  to  a  regular 
heirship,  who  can  never  apply  it  to  any  other  purposes  than 
those  stipulated  in  our  constitution  or  covenant.  That  the  said 
instrument  is  equally  binding  upon  all  the  members  in  these 
respects.  The  Ministry  and  Elders  can  exercise  no  control 
over  said  property,  otherwise  than  to  direct  the  disposal  of 
it,  according  to  the  covenant  ;  personally,  they  hold  nothing 
more  than  unofficial  members.  The  Trustees  only  hold  and 
manage  the  temporalities  in  trust ;  and  are  as  responsible 
for  their  conduct  as  any  other  member.  But  these  tempo- 
ral arrangements,  however  economical,  fall  far  short  of  un- 
folding the  inward  principle  by  which  the  concern  is  man- 
aged. The  most  important  consideration  which  leads  us 
to  be  so  explicit  on  these  points,  is  to  regulate  public  opin- 
ion, by  offering  everything  on  the  subject  that  may  tend  to 
inform  or  edify.  And  we  should  think  that  a  very  moderate 
portion  of  discernment  might  enable  any  unbiassed  mind  to 
discover  that  such  a  devoted,  self-denying  life  as  is  led  by 


36 

the  devotees  of  this  institution  has  but  very  few  charms  for 
abstracted  worldly-minded,  wealth-accumulating  mortals, 
for  those  who  are  truly  greatest  amongst  us,  are  the  least 
of  all  and  servants  of  all.  The  truth  is,  our  kingdom  is  not 
from  hence,  and  we  only  consider  the  things  of  this  life  of 
secondary  importance,  and  think  it  duty  to  ''  use  the  things 
of  this  world  as  not  abusing  them,  for  the  fashion  of  this 
world  passeth  away." 

To  show  the  light  in  which  our  church  covenant  has 
been  viewed  in  courts  of  justice,  in  these  days  of  generous 
freedom,  we  will  close  with  a  brief  extract  from  a  speech 
of  the  Honorable  John  Brethett,  of  Kentucky  : 

"  And  is  it  matter  of  objection  against  any  man,  that  his  motives 
are  so  pure  and  disinterested,  that  he  desires  to  be  released  from 
earthly  thraldom,  that  he  may  fix  all  his  thoughts  and  affections  on 
his  God  ?  After  they  have  signed  the  covenant,  they  are  relieved 
from  earthly  care. 

*'  Much  has  been  urged  against  Shakerism,  much  has  been  said 
against  their  covenant.  But,  sir,  I  repeat  it,  that  individual  who 
is  prepared  to  sign  the  Church  covenant,  stands  in  an  enviable 
situation  ;  his  situation  is,  indeed,  an  enviable  one,  who,  devoted 
to  God,  is  prepared  to  say  of  his  property — Here  it  is,  little  or 
much,  take  it,  and  leave  me  unmolested  to  commune  with  my 
God,  Indeed,  I  dedicate  myself  to  what  ?  not  to  a  fanatical  tenet  ? 
Oh  no  !  to  a  subject  far  beyond — to  the  worship  of  Almighty  God, 
the  great  Creator  and  Governor  of  the  universe !  Under  the  influ- 
ence of  his  love,  I  give  my  all :  Only  let  me  worship  according 
to  my  faith,  and  in  a  m.anner  I  believe  acceptable  to  my  God. 

"  Ni'-v,  what  is  there  objectionable  in  all  this?  I  say  again, 
the  world  cannot  produce  a  parallel  to  the  situation  which  such  a 
man  exhibits.  Resigned  to  the  will  of  Heaven,  free  from  all  the 
feelings  of  earthly  desire,  and  pursuing,  quietly,  the  peaceful  tenor 
of  his  way." 


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